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Wednesday, May 19, 2021

The nature of desire - Swami Sivananda


The nature of  desire

- Swami Sivananda  (extract from The philosophy of desire by Swami Sivananda

Desire is the first child of Maya. The whole Lila of this objective world is kept up by the force of desires.

The river of worldly life flows on account of desires.

Human life consists of procession of desires and in this procession man is immersed; he does not know how to come out of this procession.

Man is a helpless toy in the hand of desire.

Mans environments and circumstances are the materialization of his own desires. The world experience rise or falls in accordance with his desires.

All that you are all that you have and all that you shall be, is the result of your desires. Your destiny is mapped out by own desires.

The objective universe is nothing but a wheel of desire, and momentum is given by the individual mind.

Perception causes desires in immature mind.


Desire is the externalization of the mind towards objects due to a sense of want or incompleteness.

Desire is the movement of the mind towards objects because of its belief that the objects will satisfy its inherent thirst for happiness.

Desire is a projection of thought due to a feeling of limitation.

Desire is the dynamic force behind the manifestation of all objects in the world.

Desire is the mode of the emotive mind.

Desire is deeply implanted in human nature.

Desire has got a power of externalizing the mind.

Desire is the fuel. Thought is the fire. The thought-fire is kept up by the desire-fuel.

Desire, thought and egoism form one vicious circle.

Desire enhances the nature of self-assertion, self-expansion and self-love.

Desires are incentive to actions.

Desire is the greatest impurity of the mind.

Desire is never satiated even though one possesses the Wealth of the whole world. 

Desire is as fickle as monkey. It is never satisfied with the object which is already in the hand, but jumps to other unattained one. The more it is satisfied the more intense it grows.

Desire keeps the mind in motion.

When desire is produced in individual consciousness it becomes mind and hence it is bound. Mind has got an object to think upon but consciousness is beyond thinking.

Desire generates a thought, and thought in turn develops into an act.


In spite of living in the ocean of the Absolute and in reality being identical with it, you imagine yourself to be different from it due to your desires.

Om! The benefits of study and reflection in spiritual books and sacred texts - Atman Nityananda


 The benefits of study and reflection in spiritual books and sacred texts

 1. It gives us inspiration, enthusiasm, and strength to follow the path

 2. It gives us important information and knowledge for the path, the practices, the mind, the ego, the Self, the obstacles and various topics related to the spiritual path.

3. The knowledge we get from the books affirms the knowledge we already have and the reliability of our experience and as a result fosters self-confidence

4. Feed the mind with positive, lucid, sattvic thoughts. Thoughts are food for the mind and their quality affect the quality of our mind. Sattvic thoughts increase sattva in the mind and thus the mind  can function in its higher potential..

5. Feed the intellect with beliefs aligned with the truth

6. It connects us with the consciousness and vibrations of the writer that help us raise our consciousness and vibration

7. It helps us concentrate and forget the world and worldly thoughts (It is a type of pratyahara, ‘withdraw of the senses)

8. If we concentrate deeply, then reading becomes a type of meditation, especially with sacred texts such as Bhagavad Gita, Ribhu Gita, Avadhuta Gita, Ashtavakra Gita, Vivekachudamani, Moksha Gita.

9. It helps us to develop awareness of our true Self (Self-awareness)

Wednesday, May 12, 2021

Conscious freedom from Pleasure & Pain ~ Swammi Sivananda


Conscious freedom from Pleasure & Pain

~ Swammi Sivananda

THE PHYSICAL WORLD

There are only facts, vibrations or phenomena outside. Prakriti (nature) is blind. Prakriti is quite indifferent.

There is neither pleasure nor pain in objects. It is all mental creation, mental perception, mental jugglery. It is only the mental attitude or certain kind of mental behaviour towards objects that brings joy or grief, pleasure and pain.

Maya has her powerful seat in the imagination of the mind.

Mind always runs after pleasure, because it is born of Ananda Brahman. You love a mango, because it affords you pleasure. Of all things, you love your own self most. This love of the self gives the clue to the fact that Ananda or bliss must be the nature of the Self.

PLEASURE AND PAIN

Pleasure arising from external objects is evanescent, transitory and fleeting. It is mere nerve-titillation and mental deception. Jiva (the human being, the incarnated in a body soul) joins with mind and Vritti and enjoys the sense-objects. The thing that gives you pleasure gives you pain also.

It is difficult to divert the mind which, from infancy, has fallen into the pernicious habit of seeking external pleasure and it shall ever persist in doing so, unless you give it something superior to be amused with, a greater form of pleasure to delight in.

Pleasure is a particular kind of feeling in the mind. The mind expands during pleasure. Coolness prevails in the mind; during pain, the mind contracts. Considerable heat is produced in the mind.

No true, lasting satisfaction comes from the enjoyment of worldly objects. Yet, people rush headlong towards objects even when they know that the objects are unreal and the world is full of miseries. That is Maya

IMAGINATION

Pleasure and pain, beauty and ugliness are all false imaginations of the mind. Mind is a false illusory product. Conceptions of the mind also must, therefore, be false. They are all like a mirage in the desert. What is beautiful for you is ugly for another. Beauty and ugliness are relative terms. Beauty is only a mental concept. It is only a mental projection.

Real beauty is in the Self only.

Pleasure and beauty reside in the mind and not in the objects. Mango is not sweet; the idea of mango is sweet. It is all Vritti. It is all mental deception, mental conception, mental creation.

Destroy the Vritti; beauty vanishes. The husband stretches his own idea of beauty in his ugly wife and finds his wife very beautiful through passion.

PLEASURE AND CHILDREN

Some say that children are very happy. It is wrong. They only become exuberant. They get serious reaction also. They have no balanced mind. They weep for hours together for nothing at all. It is only a man of balanced mind that can really be happy.

THE WHEEL OF SAMSARA

· From experience of pleasure samskaras (impressions) are embedded in the subconscious mind (Chitta) (The seed of Samskaras are imbedded in the Karana Sarira (Causal body)

· From Samskaras emanate subtle desires Vasanas like swarms of locusts.

· From Vasana flows the stream of desire for sensual indulgence.

· From enjoyment of objects of desires arises internal craving and memory of pleasures.

· Then the mind thinks and imagines of objects again and again.

· Thus attachment is created.

· Imagination plays a great deal in this process. Maya has her powerful seat in the imagination.

· The mind plans and schemes. You are swayed by the passions.

· You exert yourself physically to possess those objects and enjoy them. In your efforts, you favour some and disfavor others through like-dislike (Raga and Dvesha).

· You will have to enjoy the fruits of your virtuous and vicious actions.

Through this six-spoked wheel of: Raga-Dvesha, virtue-Vice and Pleasure-pain, this Samsaric wheel of birth and death moves on without stopping from beginningless time.

From Avidya ignorance emanates Aviveka (non-discrimination). From Aviveka originates Ego Ahankara and (identification with body) Abhimana. From Abhimana emanates Raga-Dvesha. From Raga-Dvesha comes Karma. From Karma comes the body. From body comes misery. This is the chain of bondage with seven links.

This is the chain of misery.

DESIRES

Desire is the enemy of peace. You have become the beggar of beggars through desires.

A desireless man is the richest man in the world. It is the mind that makes a man rich.

Free yourself from the firm grip of crocodiles of desires. Do not get disheartened under trials.
Cheer yourself up. Stand up like a lion. Destroy the impure mind with the help of the pure mind.
Make friendship with the Sattvic mind and rest yourself peacefully in Atman.

DESTRUCTION OF DESIRES LEADS TO ATMIC BLISS

Mind associated with desires is bondage. Mind free from desires is Mukta (free). Desires are themselves pain. Non-desire is itself pure Atmic Bliss. Mere annihilation of Maya is Freedom Moksha. With the extinction of the base Sankalpas (thoughts), there is also the extinction of Avidya. Should all longings for the visibles cease, then such an abnegation of mind is itself the destruction of Ajnana (ignorance) or the mind. Such a bliss is generated through one’s efforts only. There is nothing like Purushartha (right exertion).

Thursday, May 6, 2021

The constitution of a human being (Summary) ¬ Aman Nityananda

 The constitution of a human being (Summary)

 Man is a multidimensional being and has two distinct natures. The apparent self which consists of the body, vital energy (prana), mind (has four aspects, see below) and causal body and has as a central factor the ego and the true Self, Consciousness, which is eternal, immortal unchangeable, indestructible and beyond form, time and causality.

The Ego is the factor that separates man from Divine consciousness (God) and all creation. Ego is the factor that makes us identify with body, mind and sensory impressions, veils our true nature preventing us from being aware of It and makes us suffer. Although our true identity is Consciousness due to the ego we believe that we are the physical body; that we are a limited body-mind entity, separate from life and God.

Man consists of

1. Consciousness – True Self

2.  Causal body

3. Mind the inner quadruple organ (mind has four aspects: 1. the external mind (Manas), 2.the intermediate mind (Budhhi), 3. the inner mind (Chitta) and 4. the ego (Ahamkara).

 The four aspects of mind


1)    The inner mind (Chitta)

The Subconscious mind, memory, conditioned consciousness, total field of mind 

2)    The intermediate mind (Buddhi). It has two aspects: intellect and intelligence (higher intellect)

The higher aspect of the intermediate mind (inteñligence) decides, knows, reasons, discerns in a high level. It can know through intuition and discern our Self (Consciousness) from the ego, mind and body.

The lower aspect of intermediate mind (Intellect) since is affected and distorted by the ego and its tendencies (lust, lasciviousness, fear, anger, envy, jealousy, greed, avarice, pride, etc.) functions in a very limited and distorted way. Divides, separates, classifies, labels and functions as a servant of the lower ego to fulfil his egocentric desires. 

3)    The external mind (Manas)

·      Thinking mind

·      Emotional mind

·      Sensory mind

·      Motor mind

4)    Ego (Ahamkara), Our illusory identity

The ego identified with body the apparent self

The ego has two main aspects:

The higher sáttvic aspect and the lower rajasotamasic one.

4Vital energy (Prana) 

1.    Psychic prana. It gives the energy for the psychological functions and processes.

2.    Physical prana. It gives the energy for the physiological functions and processes.

 

5. Sexual energy. The reproductive energy. It is related to physical and psychological health and is also fundamental for our spiritual transformation and divinization.

6. The three humours or bio-energies – DoshasVata, Pitta and Kapha

7. The three subtle energies: 

Ojas, Tejas and Higher Prana

8. Five senses and five organs of action: 5 senses of cognition (eyes ears, nose, mouth, touch) and 5 organs of action (hands, feet, genitals mouth, anus).

9. Physical body. It consists of the physical organs and the various systems.

~~~  ~~~  ~~~

According Yoga and Vedanta a human being consists of  five Sheats (Koshas) or three bodies

 I present here only a brief description of them

 The five sheaths

 1. Annamaya Kosha, the Food Sheath (Physical Body)

2. Pranamaya Kosha, the vital sheath (Prana-vital energy)

3. Manomaya Kosha, the mental sheath (external mind, -manas)

4. Vijñanamaya Kosha, the sheath of the intellect (the intermidiate mind, -Buddhi),

5. Anandamaya Kosha, the sheath of bliss, bliss (the causal body)

The three bodies

 1. The causal body / The Anandamaya Kosha, the sheath of bliss or happiness

2. The Subtle or Astral body. It consists of the Pranamaya Kosha, the vital sheath, The Manomaya Kosha, the mental sheath (manas), The Vijñanamaya Kosha, the sheath of the intellect (Buddhi),

3. The Physical Body / The Annamaya Kosha, the Food Sheath.

 

 

 


Saturday, May 1, 2021

The contents of the Advaita Atma Yoga Academy / Atman Nityananda


The contents of the Advaita Atma Yoga Academy

(The map of the spiritual path)


Fundamental concepts 

  • ·       Pleasure, suffering, happiness, bliss
  • ·       Bondage and freedom
  • ·       The purpose of life
  • ·       What is Spirituality, Self-knowledge and Yoga


The principles of Non-duality 

What is non-duality (Advaita Vedanta)

Brahman (absolute consciousness)

Atman, Divine Self (the apparently individual consciousness, Soul, Spirit, Self, Intimate Self). Our true nature (Being or Consciousness) is peace, bliss and absolute freedom (without limits) and we are already That. The Self constantly shines in our heart and illuminates our mind and all external and internal experiences.

The apparent Self (Body-mind-ego entity). The conditioned by the egoic tendencies Consciousness (Physical body, vital energy, mind, intellect, subconscious, causal body. Five Sheaths or three bodies according Advaita Vedanta)

The Shakti, the Maya, the divine power. The intelligent creative energy that creates all the universe

The three gunas or qualities (sattva, rajas and tamas),

The five sheaths and the three bodies

The five sheaths

 

1. Annamaya Kosha, the Food Sheath (Physical Body)

2. Pranamaya Kosha, the vital sheath (Prana-vital energy)

3. Manomaya Kosha, the mental sheath (manas)

4. Vijñanamaya Kosha, the sheath of the intellect (Buddhi),

5. Anandamaya Kosha, the sheath of bliss, bliss or happiness (causal body)

The three bodies 

1. The causal body / The Anandamaya Kosha, the sheath of bliss or happiness

2. The Subtle or Astral body / The Pranamaya Kosha, the vital sheath, The Manomaya Kosha, the mental sheath (manas), The Vijñanamaya Kosha, the sheath of the intellect (Buddhi),

3. The Physical Body / The Annamaya Kosha, the Food Sheath

Ignorance (tamas, the veil)

Projection (rajas)

The identification

The superimposition

Self-awareness, being aware of yourself

Awakening

Enlightenment (Liberation, Self-realization)

He enlightened or liberated (Jinvamukta) and his characteristics

 

Holistic Psychology

(The constitution of the Human Being)

 

The two fundamental aspects of our human nature

1. The true Self - Consciousness (Self, Divine Self, Soul, Essence, Atman).

2. The apparent Self - Body-mind-ego (Physical body, vital energy, mind, intellect, subconscious, causal body)

The causal body

The Astral Body

1. Vital energy (Prana)

2. The mind - the quadruple internal organ or instrument, (in Sanskrit Anthakarana).

The mind - the quadruple inner organ or instrument (Antahkarana)

The 4 aspects of the mind its capacities

1. Manas - outer mind, (emotional, thinking, motor)

2. Buddhi - intermediate mind, (Intellect, intelligence)

3. Chitta - inner mind, (mental consciousness, the conditioned mind, the subconscious),

4. Ahamkara - the illusory identity, (The two aspects of the ego: the lower rajasotamasic ego, and the higher sattvic ego.

Although the mind is one, it has different aspects and levels (Manas, Buddhi, Chitta, Ahamkara). Each of them does their own special work, but all of their parts function as a whole. Because of the Rajasotamic lower ego the mind is unbalanced and its higher capacities are not developed.

The three gunas or qualities (Sattva-Rajas-Tamas)

The three gunas and the mind

The ego, its nature and aspects (Ahamkara)

The Ego (Ahamkara) or I is what we think we are and it makes us have the delusion that we are the body and separate individuals limited by the physical body and the mind. The ego is the one that has the experiences of I-ness and Mine-ness.

Because of the ego (the egoic energies and vibrations) we do not experience the freedom, peace and bliss that are our essential nature. We can live the fullness of our Being if we are willing to dissolve the egoic tendencies, the egoic field of energy (kama-manas), the false beliefs and illusions and its desires and passions that give us a little pleasure or joy and a lot of suffering.

The aspects of ego according its identifications (with body, mind, heart, senses)

·       Perceiver,

·       Thinker,

·       Enjoyer, Sufferer, Feeler,

·       Doer.

The aspects of the ego in relation the three gunas

  1. 1.      The sattvic or superior ego
  2. 2.      The rajasotamasic or inferior ego

The illusions and identifications that the ego creates. The qualities that create illusions: The rajas and tamas gunas, identification, projection, overlap and imagination, lack of self-awareness, lack of attention and lack of discernment.

The psychological structures (Desire, Selfish tendencies, patterns, programming, emotions, impulses, beliefs…)

Selfish tendencies (Samskaras and Vasanas). How they are created, grow and are empowered. Experience, identification, recording, conditioning of the mind.

Programming and patterns and habits (mental, emotional, physical),

Desire and attachment.

The pairs of opposites. Its nature, its aspects and its mechanisms

The emotions. What are, how do they work, managing emotions, dissolving negative or inferior emotions.

The beliefs, the importance and their effects. Investigate all beliefs and change wrong, harmful and limiting beliefs for true and beneficial ones.

The vital energy or Prana

Life energy animates matter. Without prana there is no life. The body and the entire universe move and function thanks to vital energy. That’s why there are traditions that consider prana as higher or more important than the mind.

The psychic and physical prana. The physical prana provides the energy for all physical actions and functions and the more subtle psychic prana provides the energy for all psychological functions.

Sexual energy

Sexual energy is the most fundamental expression of cosmic energy, because thanks to it the entire universe is born and exists. In our bodies it also has a very important role, which is the reproduction of the species and the experience of pleasure. But sexual energy is very important for spiritual development as well.

The 7 Chakras and the Shakti-kundalini

1. Primer: Muladhara or Root chakra.

2. Second: Swadisthana or Sacral chakra.

3. Third: Manipura or Solar Plexus chakra.

4. Fourth: Anahatha or Heart chakra.

5. Fifth Visudda or Throat chakra.

6. Sixth :. Ajna or third eye chakra.

7. Seventh Sahasrara or crown or light chakra, (literally, "thousand-petalled lotus")

Nadis (energy channels)

72.000 Nadis

Ayurvedic and acupuncture meridians

The important nadis: Ida-Pingala, Sushumna and Brahmanadi.

 

The three bio-energies (Dos has)

  1. ·       Vata (Air, Space)
  2. ·       Pitta (Fire, Water)
  3. ·       Kapha (Earth, Water)

 The three subtle energies

  1. ·       Ojas
  2. ·       Tejas
  3. ·       Prana

The physical body

The physical body is the base the receptor that allows all the cosmic energies and the Soul to function through it. That is why the body is called the temple of God.

The physical body is born, grows, changes, decays and dies.

The 5 sensory organs (Eyes, Ears, Nose, Tongue, Skin)

The five organs of action (Hands, Legs, Tongue, Genitals, Anus)

 

Sadhana - Spiritual Practice and Discipline

What is sadhana and what does sadhana consist of (spiritual practice)?

The main paths of yoga: Karma Yoga, Bhakti yoga, Raja yoga and Jnana Yoga

Preparation and Purification of the mind and the final goal of the practice (sadhana)

Sadhana's goal is to prepare the mind to meditate and achieve Nirvikalpa samadhi in which the ego is totally dissolved and the mind merges with consciousness and reaches enlightenment.

To be able to meditate steadily and deeply and realize the Self, a sattvic mind is needed, free from passions, attachments and desires and very very weak egoistic tendencies.

So sadhana has as its main objective the purification of the mind, the increase of sattva guna and the elimination of rajas and tamas gunas from the mind, the elimination of desires, attachments and egoistic tendencies. This process will result in a mind that is harmonious, calm, calm, detached, stable, lucid, sharp, intelligent and concentrated, And this mind is capable of correctly understanding the teachings about the Self and the illusory self and capable of deep inquiry and meditation attaining Nirvikalpa samadhi and liberation (enlightenment, self-realization).

The various goals and the ultimate goal of the practice and spiritual path

1. The purification of the body, vital energy, sexual energy, mind (4 aspects, manas, buddhi, chitta, ego) and causal body,

2. The transformation of the mind and vital and sexual energy,

3. The elimination of rajas and tamas gunas from the mind and the increase of sattva. Transform our mind in pure-sattva,

4. The elimination of selfish tendencies, attachments, desires and negative emotions,

5. The investigation of our beliefs and the abandonment false and limiting beliefs and replace them with beliefs aligned with the truth,

6. The development of virtues and capacities of heart and mind. Openness, adaptability, adjustment, common sense, simplicity, practicality. Love, devotion, empathy, kindness, benevolence, compassion, generosity, courage, self-confidence, faith, acceptance, self-worthiness, patience, coherence, truthfulness, sincerity, patience, tenacity, resilience, perseverance, endurance. The development of concentration, will-power, discernment (discrimination between true and false, right and wrong, the Self and the non-Self), dispassion (indifference for sense pleasures and experiences) and ataraxia (serenity, equanimity among the pairs of opposite),

7. The establishment of positive habits (physical, mental emotional) and positive attitudes,

8. Stopping identifications and projections,

9. Live consciously moment to moment all day. Being alert and Self-aware, self-observing, self-discovering, stopping identifications and eliminating selfish tendencies moment to moment,

10. Surrender to God, developing the attitude of being an instrument of God.

11. Development of trust, faith, love and devotion to God,

13. Practice Self-inquiry to discern our true Self (Consciousness, Being, inner silent space), from the sheaths, the mind and the ego

14. Practice meditation and Self-inquiry daily with regularity, in order to be established on the Self, facilitate awakening and achieve the enlightenment or liberation that is the final goal of our life and the spiritual journey.

 

The three pillars of life and spiritual practice

1. The scheduled practice at home

2. The moment-by-moment practice

3. A well-organized sattvic life

 

1. The scheduled practice at home / The daily spiritual program

Knowledge to plan sadhana, a daily program. Schedule morning and evening practices, moment-to-moment practice throughout the day), strategy and goal planning and implementation in practice.

 Knowledge of practices, methods and disciplines. How they are made, what are they for, what are the benefits. Application of practices, methods, etc.

The means to achieve the goals of sadhana and spiritual life

The means are the daily program, the practices, the disciplines, the techniques, the methods, the exercises, the disciplines, a well-organized sattvic life. I point out that achieving a goal goal helps to achieve others easier. For example, purification of the mind helps in the development of virtues, higher abilities of the mind, and meditation.

Fundamental spiritual practices and methods

Be attentive, alert moment to moment, Be aware of Self, self-observation, self-inquiry, meditation, reflection, study books, watch videos, attend satsang, introspection, practices for the dissolution of selfish tendencies (desires, impulses, attachments, addictions, negative emotions, mental emotional patterns), karma yoga, prayer, mindful eating, Hatha Yoga asanas, pranayama, devotion, repetition of God's name and mantras (Japa Nama and Japa mantra), the chanting of mantras (Kirtan), surrender to God or redemption, acceptance and forgiveness.

Meditation and Self-inquiry

2. Spiritual moment to moment practiceo

The goals and practices related to moment to moment practice)

Being alert, self-awareness (being aware of inner silence), self-observation (observing thoughts, emotions, etc.), repeating the name of God or a mantra (japa nama and japa mantra), prayer, control of the senses and the mind, recognize, observe, calm and dissolve the selfish tendencies that are manifested (impulses, emotions, thoughts, desires), not identify with the mind, stop the identifications with the thoughts, emotions, impulses, etc., dissolve the egoistic tendencies, purify the mind, deepen the silence.

3. Sattvic and well-organized life. 

Every day Agenda

Requirements and qualities to achieve the objectives and liberation

High motivation, burning thirst for truth, practical-open-flexible mind, common sense, adapt, invent, clear goals, plan, strategy, organized action, commitment, coherence, sincerity, firm determination, will, self-confidence, faith, discernment, dispassion, detachment, patience, tenacity, perseverance, endurance, diligent systematic constant practice, action plan evaluation, reassessment, changes, improvements.

Obstacles and their overcoming

1. Frequent or common obstacles that prevent us from applying the daily program and practices, achieving the objectives and developing what we have planned.

The first obstacle is the tamas guna and its expressions: laziness, procrastination, resistance, self-justifications, insincerity, hypocrisy, misperception, false understanding, harmful habits

2. The process to overcome obstacles. We follow a process to find the means and solutions to overcome obstacles and achieve our goals.

3. Requirements and qualities to overcome obstacles: high motivation, practical-open-flexible mind, common sense, adapt, invent, clear objectives, plan, strategy, organized action, commitment, coherence, sincerity, determination, enthusiasm, will, self-confidence, patience, tenacity, perseverance, endurance, diligent and systematic constant practice, action plan evaluation, reevaluation, changes, improvements.

The aspirant and the path

 The teachings, knowledge and teachers are essential factors that help us to free ourselves from psychological suffering and live free and happy. But the most important factor is you. No one can make the path for you. No one can practice for you and the practice will not flourish without faith, devotion, will and firm determination to apply the teachings and do the practices with perseverance, interest and attention. It is imperative to do all you can with body, heart and mind until you are free from all illusions of the ego and constantly live the peace, love and eternal bliss of the Consciousness that You are.

~~~   ~~~  ~~~